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1 4th April 21:07
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Default Pandeism and Transdeism (evolution metaphysical science divination tarot cards)

Another innovation in deistic thought, formally of quite recent
vintage, is Transdeism (abbreviated from Transcendent Deism or
Transcendental Deism, and variously titled TransDeism or Trans-Deism).
This evolution may be added to the steadily growing family of
refinements of deistic thought which has already included Monodeism,
Pandeism, Panendeism, and even Polydeism. And what is Transdeism? To
what doctrine does the Transdeist hold? To a degree it depends who do
you ask, and how do you ask, as some different figures in modern
theological parlance have developed differing approaches to explaining
a transdeistic model. Larry Copling, an innovator of Panendeism (the
concept that our Universe is but one part of a greater, encompassing
but non-interacting God), contended that "PanenDeism is the 'science'
and TransDeism is the 'technology' (applied science)." Philosopher-
mystic Nick Dutch authored TransDeism and Divination, wherein he
placed that the doctrine of Transdeism as.... well, none, really, and
that's much the point of it. Transdeism in practice is rather a
rejection of the whole idea of "doctrine" and all it implies, holding
simply to but one certainty, that there is a rational spiritual truth
which is out there, one not involving theistic revelation or deity-
intervention, probably unknowable in its entirety to any individual in
their lifetime, and yet surely worthy of man's investigation.

And so, the Transdeist and Pandeist paths begin in a very similar
place, with the search for this spiritual truth founded in concepts or
logic and reason, a premise which rejects brute and inconsistent
revelation as necessarily explanatory of anything. But from there
Transdeism and Pandeism diverge; where the pandeistic model proposes
to discern the set of most probable metaphysical explanations, the
Transdeist replies, "not so fast, for there are all of these spiritual
traditions out there, and experiences to be had and learned from in
every one." Meditation, divination, reading of palms and tarot cards,
wrapping of rosary beads, pilgrimaging to Mecca or Machu Piccu or the
Blarney Stone, all may offer an experience through which someone may
learn a spiritual truth of our Universe. Even those religious or
spiritual traditions which mislead provide some value in sharing the
experience of the 'how' of their misleading ways. And so the
Transdeist sets out on a more experientialist path, knowing that there
is not time enough in a lifetime to parse through every opportunity
out there, and yet content that the answer lies not in the "having
tried" but in the "going forth to try."

This is not to suggest that Pandeism decries experientialist
methodology; but simply that Pandeism places its highest valuation on
logically-derived conclusions of probability, and makes a calculated
discounting of spiritual experiences based on the known manipulability
and tendency toward error inherent in so ungovernable a thing as the
human mind. The question the Pandeist asks, in contradistinction, may
be refined to this: are personal experiences proof of anything?
Pandeism places its premium on sifting those things which pure logic
shows to fall within one of the six logical states, necessary or
unnecessary, probable or improbable, possible or impossible. To the
Transdeist, the experience of the mystical or the inexplicable is
evidence that something mystical or inexplicable exists to be
explored, and the focus turns to that exploration. To the Pandeist,
the same experience simply shows that such an explanation is possible,
and that an accounting for it is necessary, whether that accounting be
through mundane explanations such as the purely psychological; or
through the explanation of the standard pandeistic model (wherein our
Creator has wholly become the Creation, and the mind of man
uncomprehendingly might experience the unconscious mind of the Creator
underlying all things).

Although Transdeism has only been coined as a term of philosophical
discourse in the past few decades (as opposed to Pandeism, coined for
this purpose in 1787 and since used regularly, if sporadically), it is
a much older idea to propose that following mystical or spiritual
paths may yield spiritual truths not involving an intervening deity.
But just as Pandeism rejects the panentheistic -en- of Panendeism as
unnecessary to account for what is observed (for our Universe may be
the result of a Creator's becoming without need of any part of our
Creator continuing to exist as distinct from the post-Creation
Universe), so does Pandeism reject the proposition that any more
meaning may necessarily be derived from the Transdeistic search for
mystical experiences than from the more mundane, non-mystical
experiences of the everyday adventurer. On the other hand, the
Pandeist may have other motivations to experience such things, such as
the sheer joy of sharing experiences with the Creator of whom we are
part, so perhaps at the end of the road, what matters most is what we
have done, and not why we have done it.
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